Catholic Commentary
Fasting in Secret
16“Moreover when you fast, don’t be like the hypocrites, with sad faces. For they disfigure their faces that they may be seen by men to be fasting. Most certainly I tell you, they have received their reward.17But you, when you fast, anoint your head and wash your face,18so that you are not seen by men to be fasting, but by your Father who is in secret; and your Father, who sees in secret, will reward you.
Matthew 6:16–18 teaches that fasting, like prayer and almsgiving, should be done secretly before God rather than performed for public recognition. Jesus condemns those who visibly disfigure their faces to appear pious while promising that authentic fasting done in hiddenness brings genuine reward through intimate communion with God.
Fasting reveals your true audience: if anyone but the Father sees your sacrifice, you've already cashed your reward.
Matthew 6:16 — "Don't be like the hypocrites, with sad faces"
The Greek word hypokritēs (ὑποκριτής) carried the specific connotation of a stage actor — one who wears a mask and performs for an audience. Jesus does not deploy this term as a vague insult but as a precise diagnosis: the person whose fasting is oriented toward spectators has, in a deep sense, become a character in their own performance rather than a servant before God. The phrase "disfigure their faces" (Greek aphanizousin ta prosōpa, literally "they make their faces disappear") is strikingly ironic: in attempting to be seen fasting, they paradoxically disfigure their true face — the face known to God. The outward contortion of grief was a recognizable cultural signal in Second Temple Judaism; such persons might smear ash more dramatically, neglect grooming ostentatiously, or adopt an exaggerated mournful expression. Jesus' condemnation is not of the visible signs of fasting as such, but of their theatrical deployment. The verdict is precise and final: "They have received their reward" — the Greek apechousin is a commercial term used in receipts meaning "paid in full." The transaction is complete. No further recompense should be expected.
Matthew 6:17 — "Anoint your head and wash your face"
This instruction is often misread as merely advising normalcy — simply "don't look miserable." But it carries a richer resonance. In the Jewish world, anointing the head with oil was associated not with mourning but with joy, celebration, and festivity (cf. Ps 23:5; 45:7). To anoint while fasting is to hold together, in the body itself, an interior paradox: external gladness accompanying interior mortification. It is not hypocrisy in reverse (performing joy) but a discipline of the whole person that refuses to let bodily suffering become a currency for reputation. The washing of the face echoes ritual purification and the readying of oneself to appear before God. Together, verse 17 constructs the posture of the authentic faster: inwardly penitent, outwardly composed, wholly oriented toward the divine gaze rather than the human one.
Matthew 6:18 — "Your Father who sees in secret will reward you"
The phrase "in secret" (en tō kryptō) appears twice in this verse, framing the entire logic of the passage. God's sight is not impeded by public invisibility — indeed, it is precisely the hidden act that draws his attention. The "reward" (misthos) here is not a transactional payment earned by a technique but the relational intimacy with the Father that authentic prayer, almsgiving, and fasting open up. The three "secret disciplines" of Matthew 6 all conclude with this identical promise (cf. 6:4, 6:6, 6:18), establishing a structural theology: acts done before the Father alone draw the disciple into deeper communion with him.
Typological and Spiritual Senses
Typologically, the purified fast recalls the great fasts of Moses (Ex 34:28), Elijah (1 Kgs 19:8), and Daniel (Dan 9:3), all of which were oriented entirely toward divine encounter rather than public witness. Jesus himself will fast forty days in the desert (Mt 4:2) — entirely unseen, before his public ministry begins — establishing the pattern his disciples are now called to imitate. The "hidden" fast also anticipates the paschal mystery: the deepest act of self-giving, the cross, appeared to the world as defeat. The Father who "sees in secret" vindicated it in the resurrection.
Catholic tradition uniquely illuminates this passage by situating fasting not as an optional piety but as one of the three "pillars" of Christian ascetic life, alongside prayer and almsgiving — a triad most famously articulated in Tertullian (De Oratione, c. 208 AD) and canonized in the Church's liturgical year through the season of Lent. The Catechism of the Catholic Church explicitly names fasting as one of the "works of penance" that "express conversion in relation to oneself" (CCC 1434), and lists it among the exterior expressions of interior penance (CCC 1438).
The Church Fathers were especially attentive to the danger Jesus names here. St. John Chrysostom (Homilies on Matthew, Homily XIX) warns that fasting worn as a badge "feeds pride rather than starving sin," robbing the fast of its entire spiritual value. St. Augustine (Sermon on the Mount, II.11) distinguishes between the act of fasting and the intention behind it, arguing that Jesus legislates for the latter, not the former: visible signs of fasting are not forbidden but are spiritually lethal when they serve vanity.
Pope Benedict XVI, in his 2009 Lenten Message, wrote that authentic fasting "is not about the body alone but the whole person," connecting the hidden fast of Matthew 6 to the Eucharist: fasting creates the hunger that disposes the soul for God's gift of himself. This Eucharistic dimension — fasting as a pedagogy of desire — is a distinctively Catholic contribution to reading this passage. The discipline of the Eucharistic fast (CCC 1387), still observed before receiving Communion, embodies this logic: bodily hunger made outwardly invisible, inwardly real, ordered entirely toward encounter with Christ.
For the contemporary Catholic, this passage confronts the entirely new phenomenon of performed asceticism on social media. Announcing a Lenten fast, posting about a day of abstinence, or sharing a "prayer and fasting" intention publicly are not automatically sinful — but Matthew 6:16–18 demands a rigorous examination of why we announce them. If the social post functions as an anointed head and washed face — i.e., a genuine invitation to others to join in prayer — it may be legitimate. If it functions as a sad, disfigured face — a signal of one's own seriousness to be admired — Jesus' verdict stands: the likes received are the reward in full.
Practically: this Lent or on any fast day, try fasting from a habitual comfort without telling anyone. Notice the interior discomfort of an unwitnessed sacrifice. That discomfort is the beginning of the lesson. The fast that no one notices — not even one's spiritual director, unless necessary — is the one most likely to open the soul to the Father "who sees in secret." Begin and end fasting days with the simple prayer: "Father, you see this. That is enough."